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abstract on the topic a critical analysis of rene descartes
abstract on the topic a critical analysis of rene descartes
abstract on the topic a critical analysis of rene descartes
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“It is not enough to have a good mind; the main thing is to use it well.” – René Descartes
The Renowned seventeenth century French philosopher René Descartes is today widely regarded as being “the father of modern philosophy” (Stokes, 2012: 124). Descartes had a profound impact on philosophical thought. He presented a unique, distinctive view of knowledge which remains highly significant to this day. His radical new philosophy greatly altered mankind’s perceptions of knowledge and permanently cemented his status as one of the most prominent philosophers in history.
Descartes’ most famous work, Meditations on First Philosophy, “set the agenda for speculation in the philosophy of mind and epistemology for the next three hundred years” (Stokes, 2012:124). Descartes raised serious issues about our knowledge of the world. He suggests the only thing one can be absolutely sure of is the fact of one’s own existence, an insight beautifully summed up in his most famous statement: Cogito ergo sum, “I think, therefore I am.” (Stokes, 2012).
In stark contrast to Empiricists like David Hume, Descartes bestows very little conviction upon the senses. He argues that as our senses have misled us in the past and so consequently, they are incapable of providing us with true, infallible knowledge. Descartes even goes as far as to proclaim that there is no clear, distinct way of distinguishing waking reality from dreaming (Stokes, 2012: 126). So, dismissing all perceptual knowledge, Descartes began his quest for indubitable knowledge.
“Descartes’s life aim was of directing his reason to the systematic discovery of truth and the elimination of error” (Scruton, 1995). Although Descartes mistrusted the information received through the senses, he did b...
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...a new science, one grounded in observation and experiment.” (Rene Descartes, 2002).
An interesting testament to Descartes enduring influence is the many contemporary criticisms of his work (Rene Descartes, 2002). That so many major contemporary thinkers continue to rigorously analyse and scrutinize Descartes, actually serves to demonstrate what an important role he has established in the foundations of our modern belief systems.
What René Descartes contributes to modernity is a solution to mankind’s infinite quest for indubitable knowledge. He presents a model for reasoning and an assurance that certainty is a reality which can be logically achieved. From his famed cogito, Descartes offers us a unique and original perception of knowledge. Thanks to Descartes, we have a method of establishing certainty that will continue to remain highly influential and relevant.
Rene Descartes’ third meditation from his book Meditations on First Philosophy, examines Descartes’ arguments for the existence of God. The purpose of this essay will be to explore Descartes’ reasoning and proofs of God’s existence. In the third meditation, Descartes states two arguments attempting to prove God’s existence, the Trademark argument and the traditional Cosmological argument. Although his arguments are strong and relatively truthful, they do no prove the existence of God.
Through Descartes’s Meditations, he sought to reconstruct his life and the beliefs he had. He wanted to end up with beliefs that were completely justified and conclusively proven. In order to obtain his goal, Descartes had to doubt all of his foundational beliefs so that he could start over. This left Descartes doubting the reality of the world around him and even his own existence. In order to build up to new conclusively proven and justified true beliefs, Descartes needed a fixed and undeniable starting point. This starting point was his cogito, “I think, therefore I am.” In this paper I will argue that Descartes’s argument that he is definite of his own existence, is unsound.
René Descartes was a French philosopher who refused to believe that true knowledge was obtainable through the means of sense perception. Descartes believed that the senses; as we know them, could be manipulated and twisted into providing false understanding of the external world. In the search for the truth amongst what we perceive in life, Descartes is justified in his claims that our senses cannot be trusted. Only by questioning all that is known as human beings, can one find the absolute truth in life. Through the use of two different thought experiments, Descartes uses reasoning to questions what we perceive as reality and truth.
In his book Meditations on First Philosophy, Descartes tries to accomplish several subject concerns. Firstly, Descartes attempts to accomplish the use of methodological doubt to rid himself of all beliefs that could be false. Then, he arrives at particular beliefs that could not possibly be false. Next, he discovers a criterion of knowledge. Also, he proves that the mind is distinct from the body and also the existence of God.
In his work, Meditations on First Philosophy, Descartes narrates the search for certainty in order to recreate all knowledge. He begins with “radical doubt.” He asks a simple question “Is there any one thing of which we can be absolutely certain?” that provides the main question of his analysis. Proceeding forward, he states that the ground of his foundation is the self – evident knowledge of the “thinking thing,” which he himself is. Moving up the tower of certainty, he focuses on those ideas that can be supported by his original foundation. In such a way, Descartes’s goal is to establish all of human knowledge of firm foundations. Thus, Descartes gains this knowledge from the natural light by using it to reference his main claims, specifically
It is easy for us to believe that what we experience with our senses is true, including in our dreams, but according to Descartes, we should look beyond our senses and use reasoning to determine what is certain. Descartes’ question, “For how do we now that the thoughts that arise in us while we are dreaming are more false than others, since they are often no less vivid and explicit?” (34), is asked so that we will acknowledge that our senses can easily mislead us. This should then cause us to use reasoning to differentiate between truth and illusion, and both authors agree that reasoning should be the guide to true knowledge. Though he believes in the attainability of certain knowledge through using reasoning, Descartes argues that there are only a few things about which we can be certain. Descartes’s philosophy “Cogito, Ergo Sum,” which means I think, therefore I am proves this. He believes that because our mind acknowledges that we can think and have doubts, we can be sure of our existence; if we stopped th...
“Cogito ergo sum - I think therefore I am.” A mathematician, scientific thinker, and metaphysician Rene Descartes used this term in his “Meditation on First Philosophy.” This term has become famous especially in western philosophy. However, this term was not Descartes only legacy. His legacies include the development of the Cartesian coordinates, philosophical books, and theories. Even though the distinction between mind and body can be traced to the Greeks, Descartes account of the mind and body relationship has been considered the first and the most influential. Descartes was born in 1596 in France, from 1628 to 1649 Descartes remained in Holland, during this time he composed multiple works that set the scene for all later philosophical study of mind and body. (René Descartes and the legacy of mind/body dualism) “Meditation on First Philosophy,” is one of Descartes famous treatises. First published in the 17th century, it consists of six meditations. In the first meditation Descartes eliminates all belief in things that are not certain, basically he removes everything from the table. Then one by one he examines each belief and determines whether any of these beliefs can be known for sure. Meditations three and five focus on the existence of God. This ontological argument is both fascinating and poorly understood in the philosophical community. Descartes tries to prove God’s existence by using simple but influential foundations. (Nolan). Descartes innate ideas proof and ontological proof of the existence of God is going to be assessed through the summarization of meditation thee and meditation five, while his work is also going to be compared to Anselm’s ontological argument on the existence of God.
Descartes’ first two Meditations are arguably the most widely known philosophical works. Because of this, one can make the error of assuming that Descartes’ method of doubt is self-evident and that its philosophical implications are relatively minor. However, to assume this would be a grave mistake. In this paper, I hope to spread light on exactly what Descartes’ method of doubt is, and how, though it furnishes challenges for the acceptance of the reality of the external world, it nonetheless does not lead to external world skepticism.
Rene Descartes decision to shatter the molds of traditional thinking is still talked about today. He is regarded as an influential abstract thinker; and some of his main ideas are still talked about by philosophers all over the world. While he wrote the "Meditations", he secluded himself from the outside world for a length of time, basically tore up his conventional thinking; and tried to come to some conclusion as to what was actually true and existing. In order to show that the sciences rest on firm foundations and that these foundations lay in the mind and not the senses, Descartes must begin by bringing into doubt all the beliefs that come to him by the senses. This is done in the first of six different steps that he named "Meditations" because of the state of mind he was in while he was contemplating all these different ideas. His six meditations are "One:Concerning those things that can be called into doubt", "Two:Concerning the Nature of the Human mind: that it is better known than the Body", "Three: Concerning God, that he exists", "Four: Concerning the True and the False", "Five: Concerning the Essence of Material things, and again concerning God, that he exists" and finally "Six: Concerning the Existence of Material things, and the real distinction between Mind and Body". Although all of these meditations are relevant and necessary to understand the complete work as a whole, the focus of this paper will be the first meditation.
How do we know what we know? Ideas reside in the minds of intelligent beings, but a clear perception of where these ideas come from is often the point of debate. It is with this in mind that René Descartes set forth on the daunting task to determine where clear and distinct ideas come from. A particular passage written in Meditations on First Philosophy known as the wax passage shall be examined. Descartes' thought process shall be followed, and the central point of his argument discussed.
One of Rene Descartes’ major culminations in Meditations on First Philosophy is “I must finally conclude that this proposition, I am, I exist, is necessarily true whenever it is put forward by me or conceived in my mind” (Descartes:17). This statement can be explicated by examining Descartes’ Cartesian method of doubt and his subsequent discovery of basic truths. Even though I do believe that Descartes concludes with a statement that is accurate: cogito ergo sum, there are areas of his proof that are susceptible to defamation. These objections discover serious error with Descartes’ method used in determining the aforementioned conclusion.
Baird and Kaufmann, the editors of our text, explain in their outline of Descartes' epistemology that the method by which the thinker carried out his philosophical work involved first discovering and being sure of a certainty, and then, from that certainty, reasoning what else it meant one could be sure of. He would admit nothing without being absolutely satisfied on his own (i.e., without being told so by others) that it was incontrovertible truth. This system was unique, according to the editors, in part because Descartes was not afraid to face doubt. Despite the fact that it was precisely doubt of which he was endeavoring to rid himself, he nonetheless allowed it the full reign it deserved and demanded over his intellectual labors. "Although uncertainty and doubt were the enemies," say Baird and Kaufmann (p.16), "Descartes hit upon the idea of using doubt as a tool or as a weapon. . . . He would use doubt as an acid to pour over every 'truth' to see if there was anything that could not be dissolved . . . ." This test, they explain, resulted for Descartes in the conclusion that, if he doubted everything in the world there was to doubt, it was still then certain that he was doubting; further, that in order to doubt, he had to exist. His own existence, therefore, was the first truth he could admit to with certainty, and it became the basis for the remainder of his epistemology.
Descartes’ attempts to extricate himself from his sceptical doubts of the meditations had a varying degree of success, his doubt of his own existence was well surmounted with the indubitable ‘cogito’ argument. The second of his doubts, that of the existence of God was not extricated as successfully with the unconvincing trademark argument and the out of date ontological argument. Descartes then went on to tackling his doubt regarding the existence of the external world, which was done well but was based on the shady proofs for the existence of God. Descartes may not have proven the existence of God or the existence of the external world however he did produce a new style of philosophy in which he attempted to base all of his epistemological knowledge (or beliefs) on a single indubitable premise, this style of philosophy now known as foundationalism has been and is still used by philosophers today at great credit to Descartes, Rene Descartes proved himself within this book to be the father of modern philosophy.
Rene Descartes’ natural light is his saving grace, and not Achilles’ heel. Descartes incorporates the concept of natural light within his epistemology in order to establish the possibility of knowing things completely without doubt. In fact whatever is revealed to the meditator via the natural light is considered to be indefeasible. The warrant for the truth of these ideas does not rely on experience or the senses. Rather the truth of the idea depends on viewing the concept through clear and distinct perception. Descartes’ “I am, I exist”, (Med. 2, AT 7:25) or the ‘cogito’ is meant to serve as the basis for knowing things through clear and distinct perception. Descartes’ cogito is the first item of knowledge, although one may doubt such things as the existence of the body, one cannot doubt their ability to think. This is demonstrated in that by attempting to doubt one’s ability to think, one is engaging in the action of thought, thus proving that thinking is immune to doubt. With this first item of knowledge Descartes can proceed with his discussion of the possibility of unshakeable knowledge. However, Descartes runs into some difficulty when natural light collides with the possibility of an evil genie bent on deceiving the meditator thus putting once thought concrete truths into doubt. Through an analysis of the concept of natural light I
Rene Descartes, a 17th century French philosopher believed that the origin of knowledge comes from within the mind, a single indisputable fact to build on that can be gained through individual reflection. His Discourse on Method (1637) and Meditations (1641) contain his important philosophical theories. Intending to extend mathematical method to all areas of human knowledge, Descartes discarded the authoritarian systems of the scholastic philosophers and began with universal doubt. Only one thing cannot be doubted: doubt itself. Therefore, the doubter must exist. This is the kernel of his famous assertion Cogito, ergo sum (I am thinking, therefore I am existing). From this certainty Descartes expanded knowledge, step by step, to admit the existence of God (as the first cause) and the reality of the physical world, which he held to be mechanistic and entirely divorced from the mind; the only connection between the two is the intervention of God.